Author Topic: CHAPTER 5 - SECTION 12  (Read 186 times)


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« on: April 06, 2019, 04:28:03 PM »
5.12.1. Similarly, in order to enjoin another meditation the text says:
Some teachers say that food --- lit. What is eaten --- is Brahman. It is not so --- one must not understand that food is Brahman. Others say that the vital force is Brahman. It is not so that too should not be taken as true.
But why is not food to be understood as Brahman? For food rots or is decomposed without the vital force; so how can it be Brahman? For Brahman is that which is indestructible. Let the vital force then be Brahman. Not so either, for the vital force dries up without food. The vital force is the eater; hence it cannot live without eatables. Therefore it dries up without food. Since neither of them can singly be Brahman, therefore these two deities, food and the vital force, being united action their highest, i.e. Brahmanhood.
So, having thus decided it in his mind, one whose name was Pratrda said to his father, ‘What good indeed can I do to one who knows like this, knows Brahman as I have conceived it? That is, what worship can I offer him? And what evil indeed can I do to him either?’ That is to say, he has achieved the goal of his life. The man who knows that food and the vital foce together constitute Brahman, is not slighted by any offence done to him, nor is he magnified by honours done to him. When he said this, his father, stopping him with a gesture of the hand, said, ‘Oh, no, Pratrda, do not say so, for who would attain his highest by being identified with them, i.e. food and the vial force? No aspirant would attain perfection through this realisation of Brahman. Therefore you must not say that such a man has achieved the goal of his life.’ ‘If this is so, please tell me how he attains perfection.’ Then he said to him this, the following. What was it? It is ‘Vi’. What is that?
The answer is being given: Food is ‘Vi’, for all these creatures rest on food (‘Food’ here means the body which is a modification of the food we eat.), hence food is called ‘Vi.’ Also it is ‘Ram,’ the father said. What is that? The vital force is ‘Ram’. Why? For all these creatures delight if there is the vital force, which is the abode of strength. Hence the vital force is ‘Ram.’ Food (i.e. the body) has the virtue of being the abode of all creatures, and the vital force that of affording delight to all, for none who is without a body as his abode is pleased, nor is any one, even if he has a body, pleased if he lacks vitality or strength. When a person has a body and strength, then only he is pleased, considering himself exceptionally fortunate, for the Sruti says, ‘It should be youth, a virtuous youth, and studious,’ etc. (Tai. II. viii. 1). Now the results attained by one who knows as above are being stated: On him who knows as above all creatures rest, because of his knowledge of the virtue of food, and in him all creatures delight, because of his knowledge of the virtue of the vital force.